03 TANYA VAYERA.indd
Tanya DAILY Dedicated In Tribute to The Life of רפאל לוי בן ישעי' דוד ע”ה אונטערשלאק “DR. RODNEY” Whose selfless devotion and love continue to serve as an inspiration to us, Whom we were privileged to know and be touched by, Who served as Hashem’s conduit for healing both body and soul of thousands, He will forever be our role-model of a true Chossid. May we be reunited soon, with Moshiach’s coming Blessings to the Unterslak Family THE LINEAR TANYA PROJECT While maintaining the original sacred text of Tanya, Chayenu debuts The Linear Edition of Tanya, which includes a Hebrew text with vowels (geared for the beginner, as an aid to study and master the Hebrew text). Each day’s lesson is also introduced by a brief overview, so the student gets an idea of what’s ahead. Tanya is a profound philosophical work and requires in–depth elaboration and extensive commentary. Due to the nature of Chayenu’s weekly publication, we have only included a most basic translation in our booklet. The translation is based on the original English edition, with inclusions from The Lessons– In–Tanya Series, translated by Rabbis Levi and Sholom Wineberg. For a more comprehensive study, we encourage you to consider purchasing “Lessons in Tanya” from Kehot, or other similar works – such as the acclaimed audio series “A Tale of Two Souls” by Rabbi YY Jacobson – which elucidate the text with increased clarity. Other resources include: www.LessonsInTanya.com Note: The Hebrew linear text (with vowels) has been edited to include corrections based on לוח התיקון and ( הערות ותיקונים בדרך אפשרthe latter are marked with footnotes). This is a collaborative project between Kehot Publication Society and Chayenu. Tanya is the exclusive property and copyright of Kehot Publication Society. Kehot Publication Society | 718.778.0226 | www.kehot.com DEDICATED BY A Grinshtein Adam & Sarit Kramer Aharon Perkel Anonymous Areyah & Chana Pels Ari & Chani Zwick and family Ari & Limor Herrmann Avi & Dina Rabin Chana Banishewitz Chana Haouzi Chaya Gellman Daniel Sarchi Dr. Boruch Margolioth Trappler Dr. Eli & Chana Rosen Dr. Reuven and Sara Jacks Efraim & Chanie Tessler Ella Shishler Goodman, Gordon and Levy Family Hirsh and Rochel Leah Eisenberg Jakov Shishler Joe & Louise Rabin Levi Groner Mayer & Neomi Gniwisch Mendy Levy Moishe Carlebach Moshe & Leah Shemtov Refoel Rivkah Telsner Shaul & Fraidy Rabin & family Shaya & Chava Brodchandel Shlome Kohn Shmulkele Nikolsberger Talberg Family The Dworcan Family The Lang Family The Shiur Trapedo Family Tzemach & Mendelle Mendelow Wayne Nates Yachad Family Yossi & Daniella Gordon Yossi & Esty Pels To participate, visit www.Chayenu.org/refoellevi Tanya י"ב חשון י"ג חשון י"ד חשון ט"ו חשון ט"ו חשון 75 | Chayenu: Vayeira, 5773 י"ז חשון י"ח חשון Tanya October 28 - November 3, 2012 | 76 Tanya: Sunday IGERES HAKODESH, Epistle twenty seven י"ב חשון,יום ראשון Sunday, 12 Cheshvan Overview of Epistle 27 A Tzaddik, even after his passing, is found in this world, together with his loving disciples. To the degree which they cleave to him, does his soul - in return - raise them higher and bestow blessings upon them. And, in a sense, even more than in his physical lifetime! XXVII. What he wrote to the dwellers of the Holy land —may it be constructed and rebuilt speedily in our days, amen! to console them “doubly for salvation”, over the passing of the Rabbi, famous Gaon, holy man of G-d, “Lamp of Israel, pillar of the right hand, mighty hammer,” our mentor, the Rav and teacher Rabbi Menachem Mendel, may his soul rest in Eden. My beloved, my brethren and friends, who are (to me) as my soul. . . The Lord be over them, they should live a life forevermore, and their offspring with them, a seed of truth —the blessed of the Lord are they from now to everlasting! Following the enquiry after their welfare as is becoming those that love His Name, I have come to comfort the smitten “that sigh and groan,” and to console them doubly for salvation with what my ear has heard and noted for itself on the saying of our sages, of blessed memory, that “He has left life unto all the living.” For, “the righteous lives by his faith”, and by “the fear of the Lord which leads to life”, and by the flashes of fire of the flame of his love (of G-d) which to him supercedes life, to absorb therein the life of his ruach [alternate version adds: and his neshamah] all the days of his duration. 77 | Chayenu: Vayeira, 5773 .כז ׁ שבֵי ֶא ֶרץ ַהקֹּ ֶד ׁ ְ ָתב ְל ֹיו ׁ ֶ ּ ַמה ש ַ ש ּכ ָמינ ּו ָא ֵמן ֵ ִמ ֵה ָרה ְּבי ְ ְת ּכֹונֵן ּב ִ ִּת ָּבנֶה ו ׁ ִ ִפ ַליִים ְל ּת ּו ,ש ּיָה ְ ַח ָמם ְּבכ ֲ ְלנ ְה ְמפו ְּר ָסם ַ ָאון ו ֹ ַעל ְּפ ִט ַירת ָה ַרב ַה ּג ׁ ִאי ,ׁדוש ֹ ֹקים ָק ִ ש ֱאל ׁ ְמנִי ַּפ ִּטי ,ש ֶה ָחזָק ָ ַע ּמוּד ַהי,נֵר ִי ְשָׂר ֵאל מו ֵרנ ּו ָה ַרב ו ְַר ּבֵנ ּו ֹ ְדְל ּ ַחם ֶמענ ֵ ַר ִ ּבי ְמנ ׁ ְ ִנ .תו ֵעדֶן ֹ ש ָמ ֲאה ּובַיי ַא ַחיי ו ְֵר ַעיי ׁ ִ ַפ ׁ ֶ ֲא ,‘ּשי כו ְ שר ְּכנ יהם ֶ ה‘ ֲע ֵל ,עו ָלם ֹ ִחי ּו ַח ּיִים ַעד ָה ְי יהם ִא ָּתם ֶ ְצ ֱא ָצ ֵא ֶו ז ֶַרע ֱא ֶמת ּבְר ּוכֵי ה‘ ֵה ָּמה .עו ָלם ֹ ְעד ַ ֵמ ַע ָּתה ו ׁ ְ שת ׁ ַ ְרי לו ָמם ֹש ִ ַא ֲח ֵרי ּד ׁ ְ או ֲהבֵי ׁ ְ ְמ ,מו ֹ ש ֹ ש ָּפט ְל ִ ּכ ּ ַבֵר ַעל ֵלב נִד ּ ָאתי ְלד ָאים ִ ְכ ִ ּב ,ָקים ִ ֶאנ ֱ ְה ּנ ַ ָחים ו ִ ֶאנ ֱ ַה ּנ ׁ ִ ִפ ַליִים ְלת ּו ,ש ּיָה ְ ַח ָמם ְּבכ ֲ ו ְּלנ ׁ ָ שר ׁ ֶ ֲא ,ַתבֶן ָל ּה ָּ ש ְמ ָעה ָאְזנִי ו ְרכָה ָ לב-ָם ִ ְרונ ֹ ִזכ-ַּעל ַמ ֲא ַמר ַר ּבֹו ֵתינו ׁ ָ “ְּד “שבַק ַח ּיִים ְלכָל ַחי ,“ִחיֶה ְ ָתו י ֹ ֶאמ ּונ ֱ ”צ ּדִיק ּב ַ – ִּכי ,“וּבְ“י ְִר ַאת ה‘ ְל ַח ּיִים ַׁ ש ׁ ש ֵפי ֵא ׁ ְ ְר ָתו ֹ ש ְל ֶהבֶת ַא ֲהב ִ וּב ,ֵמ ַח ּיִים ּחו ֹ ָהן ַח ּיֵי רו ֶ ְלכָל ּב ׁ ְ ִ ְונ:] ֹנו ַסח ַא ֵחר [תו ֹ ש ָמ ,ְמי ֶח ְלדֹּו ֵ ּכָל י IGERES HAKODESH, Epistle twenty seven And when it comes about that G-d takes up his ruach and gathers unto Himself his neshamah, and he ascends from one elevation to another —to the peak of levels, he, then, leaves the life of his ruach, “his effectuation on which he has labored” previously among Israel —the labor of the righteous for the living,— to every living being. That is, (he leaves it to) the soul of every living being bound to his soul by the thick ropes of a magnanimous love, and an eternal love, that will not be moved forevermore. For any man (lit. “who is the man) that desires life” (desiring) to become attached to the Lord of life, his soul will become attached through his service; (his soul) will be bound up in the bundle of life with the Lord, in the life of “The breath (ruach) of our nostrils of whom we said: in his shadow we shall live among the nations.” (This) he left unto us, in each and every one corresponding to the degree of his genuine bond and his pure love,a pure love of truth from “The inward of man and a profound heart.” For “As waters (reflect) the face . . .”; and “spirit rouses spirit, and brings forth spirit.” Thus his spirit remains truly in our midst, when he sees his children, the work of his hands,in his midst sanctifying His (G-d’s) Name, blessed be He, which is magnified and sanctified when we walk in the right way that he has shown us of his ways, and we will walk in his paths forevermore. Tanya: Sunday ְהי ִ ַוי ,ּחו ֹ לות ה‘ רו ֹ ְה ֲע ַ ּב ׁ ְ ְִונ ,סוף ֹ ֶא ֱ תו ֵא ָליו י ֹ ש ָמ ְעי ּלוּי ַא ַחר ִעי ּלוּי ִ ַע ֶלה ּב ֲ ַו ּי ּ לות ֹ ַעד רוּם ַה ַמ ֲע ָׁ – ,ּחו ֹ שבַק ַח ּיֵי רו ׁ ֶ תו ֲא ּ שר ָעבַד ּב “ָה ֹ ”פע ּו ָּל ְּ ,ְל ָפנִים ְּב ִי ְש ָׂר ֵאל ְּפע ּו ַּלת ַצ ּדִיק ְל ַח ּיִים ,ְלכָל ַחי ׁ ֶפ ש ּכָל ַחי ֶ ִהיא נ ׁ ַה ְּק תות ֹ בו ֹ ְלי ֲע ֵ ְחב ֶ ַפשֹׁו ּב ְ שו ָּרה ְּבנ ,עו ָלם ֹ ְא ֲהבַת ַ ַא ֲהבָה ַר ּבָה ו ,ּבַל ִּת ּמֹוט ָלנ ֶַצח ׁ ”מי ָה ִאי ׁ ֶ ֲא ,“ש ֶה ָח ֵפץ ַח ּיִים ִ שר ְקה ּבַה‘ ַח ּיִים ָ ְלדָב ּ ּ ,ַפשֹׁו ְ ָתו ִתדְבַק נ ֹ בוד ֹ ַע ֲ – ּב ,‘ִצ ֹרור ַה ַח ּיִים ֶאת ה ְ ְתה ְצרו ָּרה ּב ָ ְהי ָו ְּח ּיֵי רו ַּח ַא ֵּפינו ּ ַב ּשר ָא ַמ ְרנו ׁ ֶ ֲא ,ִחיֶה ַּבגֹּויִם ְ ְצלֹּו נ ִ ּב ׁ ָ שר ׁ ֶ ֲא ,ּשבַק ָלנו ְא ָחד ֶ ְּבכָל ֶא ָחד ו ׁ ְ ּ ְחינַת ִה ְת ַק ,ֶא ֶמת ֱ ּתו ּב ֹ שרו ִ ְפי ּב ִ ּכ ,הו ָרה ֹ ָתו ַא ֲהבַת ֱא ֶמת ַה ְּט ֹ ְא ֲהב ַו ׁ ּ ,“מוק ֹ "מ ֶק ֶרב ִאיש ו ְֵלב ָע ִ ּ ּ ּ ּ ,“‘ַּמיִם ַה ָפנִים וְכו ַ ִכי ”כ ְ ׁ ,“ְא ְמ ִשיך רו ַּח ַ ְיתי רו ַּח ו ִ וְ"רו ַּח ַאי ּ ּ ּ ּ ,ְׁק ְרבֵנו ַמ ָמש ִ עו ֶמדֶת ב ֹ ּחו ֹ וְרו ּ ּ תו י ְָלדָיו ֹ או ֹ ִר ְ ב,ִכי ְּק ְרבֹו ּ ִ ַמ ֲע ֵש ׂה יָדָיו ב ׁ ְ ש ּו ׁ ַק ּדִי ,ָר ְך ַ ִת ּב ְ מו י ֹ ש ְי ׁ ,ִׁת ַק ֵּדש ְ ַדֵל ְוי ּ ִת ּג ְ ֲא ֶשר י ְ ְ ׁ ׁ ֶ ַא ּ ֶרך ְי ָש ָרה ֶ שר נ ֵֵלך בְד ֲ ּכ ׁ ֶ ֲא ,ְרכָיו ָ הו ָרנ ּו ִמ ּד ֹ שר .ָעד ֶ חו ָתיו נ ֶַצח ֶס ָלה ו ֹ ְאו ְר ֹ ְונ ְֵלכָה ּב October 28 - November 3, 2012 | 78 Tanya: Monday-Tuesday IGERES HAKODESH, Epistle twenty seven י"ג חשון,יום שני Monday, 13 Cheshvan The Tzaddik’s involvement in this world, even after his physical passing, it to a greater degree than in his lifetime. This is not only true with regards to spiritual matters, but even worldly affairs. This is the meaning of the statement in the holy Zohar that “When the tzadik departs he is to be found in all worlds more than in his life-time.” That is, even in this world of action —“this day (i.e. this world’s mission is) to do them” (the mitzvos)— he is to be found more because the action keeps growing sucessive growths from the “Light implanted for the righteous” in the “field which the Lord blessed”; (this light) radiates to the earth and the outside places, and also to us—those that are here this day, all of us that live in his ways, “The holy way shall it be called.” This is as regards the service of G-d, with respect to heavenly matters. As for mundane matters, it is stated explicitly in the holy Zohar that “the tzadikim shield the world, and after their death even more than in their life. Were it not for the prayer of the tzadikim in that world, the world would not endure a single moment”. And whoever is closer unto the dwelling of the Lord, during his life-time, has precedence to the blessing. ׁ דו ׁ ֶ ְוזֶה ּו ש ֹ ש ּכָתוּב ַּבזּ ַֹהר ַה ָּק ְא ְת ַּפ ֵּטר ִ ִיקא ּד ָ ְ”צ ּד ַ ּד ּ ׁ ְ ִא ,“ְחיֹו ִהי ַ ָתיר ִמ ּב ִ ש ַּת ּכַח ְּב ֻכ ְּלה ּו ָע ְל ִמין י ׂעו ָלם ַה ַּמ ֲע ֶשה ׁ ּ ֹ ֶש ּגַם ְבזֶה ָה,ְּהיְינו ַ ּד ”היֹּום ַ – – “ַל ֲעשֹׂו ָתם ׁ ְ ִא ;ָתיר ִ ש ַּת ּכַח י ְ,ְהו ֵלך ֹ ָדול( ] ּגָדֵל[ ו ֹ ִּכי ַה ַּמ ֲע ֶש ׂה ) ּג ,ּגִידּ ו ֵּלי ּגִידּ ו ִּלין “”אור זָרו ַּע ַל ַּצ ּדִיק ֹ ִמן ׁ ֶ ַ“שדֶה ֲא ,“‘כו ה ֹ ֵר ֲ שר ּב ָׂ ּ ּב ,ּצות ֹ ַה ֵּמ ִאיר ְל ֶא ֶרץ וְחו ַחנ ּו ֵא ֶּלה פֹּה ַהיֹּום ְ ְוגַם ֲאנ ְרכָיו ָ ּכ ּו ָּלנ ּו ַח ּיִים ּבִד ׁ ֹּד .“ִק ֵרא ָל ּה ָּ ש י ֶ ֶר ְך ַהק ֶ ”ד ּ – ‘בודַת ה ֹ ַע ֲ זֹאת ּב ׁ ְ ְמי ֵּלי ִּד ,ש ַמ ּיָא ִ ּב ְע ְל ָמא ָ ְמי ֵּלי ּד ִ וּב ּ ׁ ְפר ּו ,ׁדוש ֹ ש ִא ְת ַמר ַּבז ַֹהר ַה ָּק ֵ – ּב ּ ִיק ּיָיא ְמגִינִין ַעל ָע ְל ָמא ַ ְ”צ ּד ַ ּד ,ֵיהון ֹ ְח ּי ַ ָתיר ִמ ּב ִ הון י ֹ ית ְת ַ ְמ ִ וּב ְההוּא ָע ְל ָמא ַ ִיק ּיָיא ּב ַ ְצ ּד ַ ו ְִא ְל ָמ ֵלא ְצ ֹלו ָתא ּד .“ְעא ֲחדָא ָ – ָלא ִא ְת ַק ּיֵם ָע ְל ָמא ִרג ְוכָל ַה ָּק ֹרוב ָק ֹרוב ׁ ְ ֶאל ִמ ְח ּיָיו ַ ש ּכַן ה‘ ּב :ְרכָה ָ קודֵם ַל ּב ֹ י"ד חשון,יום שלישי Tuesday, 14 Cheshvan How is it possible that a Tzaddik is present and involved in this world even more-so after his passing than in his lifetime? Because his true life is spiritual: Faith, love and awe of G-d. These are eternal. An elucidation of the above. It is stated in the sacred Zohar that “when the tzadik departs 79 | Chayenu: Vayeira, 5773 ּ ּבֵיאוּר ַעל ַה ִּנז :ְכָר ְל ֵעיל ,ׁדוש ֹ יתא ַּבזּ ַֹהר ַה ָּק ָ ִא ְא ְת ַּפ ֵּטר ִ ִיקא ּד ָ ְ”צ ּד ַ ּד IGERES HAKODESH, Epistle twenty seven he is to be found in all worlds more than in his life-time” . . . Now this needs to be understood. For, granted that in the upper worlds is he to be found increasingly, because he ascends to there; but how can he be found more in this world? This may be explained along the lines of what I received on the saying of our sages, of blessed memory, that “He has left life unto all the living.” As is known, the life of the tzadik is not a physical life (lit. “life of flesh”) but a spiritual life, consisting of faith, awe, and love. Thus of faith it is written: “And the tzadik lives by his faith.” Of awe it is written: “The awe of the Lord is for life.” And of love it is written: “He who pursues tzedakah and chesed, will find life,” and chesed refers to love. These three attributes are prevalent in every world to the topmost of levels, all proportionate to the levels of the worlds —one higher than the other by way of cause and effect, as known. Wednesday, 15 Cheshvan Tanya: Tuesday-Wednesday ׁ ְ ִא ש ַּת ּכַח ְּב ֻכ ְּלה ּו ָע ְל ִמין .“‘ְּחיֹּו ִהי כו ַ ָתיר ִמ ּב ִי ְ ,ְצ ִריך ְל ָה ִבין ָו מות ֶע ְל ֹיונִים ֹ ְעו ָל ֹ ִֵּתינַח ּב ׁ ָ תו ׁ ְ – ִא ֹ לו ֹ ַע ֲ ָתיר ּב ִ ש ַּת ּכַח י ,ש ָּמה ה ּזֶה-ם ַ ָעו ָל ֹ ֲאבָל ּב ְ ֵא ׁ ְ יך ִא ?ָתיר ִ ש ַּת ּכַח י ׁ ְו ֵי ,לו ַמר ֹ ש ׁ ֶ ּ ֶר ְך ַמה ַל ִתי ְ ש ִּק ּב ֶ ּד-ַעל ְרכָה ָ לב-ָם ִ ְרונ ֹ ִזכ-ָּמינו ֵ ַעל ַמ ֲא ַמר ֲחכ ׁ ָ “ְּד ,“שבַק ַח ּיִים ְלכָל ַחי ׁ ֶ ,ַּכנֹּודָע ש ַח ּיֵי ַה ַּצ ּדִיק ֵאינָם ַח ּיִים ְּב ָש ִׂרים ,ִּכי ִאם ַח ּיִים רו ֲּחנִ ּיִים ֶׁ ,ְא ֲהבָה ַ ש ֵהם ֱאמ ּונָה ְוי ְִר ָאה ו :ְתיב ִ ֶאמ ּונָה ּכ ֱ ִּכי ּב ,“ִחיֶה ְ ָתו י ֹ ֶאמ ּונ ֱ ְצ ּדִיק ּב ַ ”ו ,“ ”י ְִר ַאת* ה‘ ְל ַח ּיִים:ְתיב ִ ו ְּבי ְִר ָאה ּכ :ְתיב ִ ְא ֲהבָה ּכ ַ וּב ,“ִמ ָצא ַח ּיִים ְ ָח ֶסד י ֶ ָקה ו ָ ”רודֵף ְצד ֹ .ְח ֶסד הוּא ַא ֲהבָה ֶו ְשלֹש* ִמדֹּות ֵא ּל ּו ָו ְעו ָלם ֹ עו ָלם ו ֹ ֵהם ְּבכָל ,לות ֹ ַעד רוּם ַה ַּמ ֲע מות ֹ עו ָל ֹ ְחינַת ַמ ֲע ֹלות ָה ִ ַהכֹּל ְל ִפי ֵעֶר ְך ּב זֶה ַעל זֶה . ַּכנֹּודָע,ְעלוּל ָ ֶר ְך ִעי ָּלה ו ֶ ּבְד ט"ו חשון,יום רביעי Since faith, love and awe of G-d are spiritual characteristics, it follows, that as long as the Tzaddik lives within a body, he can only channel these to his students to the degree the body allows. Thereafter though, he is not limited by the body and can channel these to an even greater degree. Now, while the tzadik was alive on earth, these three attributes were (contained) ,ָמה ָ ִה ֹיות ַה ַּצ ּדִיק ַחי ַעל ְּפנֵי ָה ֲאד ְ ּב,ו ְִה ּנֵה ׁ ָ ָהי ּו שלֹש* ִמדֹּות ֵא ּל ּו ."* תוקן ע"פ "הערות ותיקונים בדרך אפשר October 28 - November 3, 2012 | 80 Tanya: Wednesday IGERES HAKODESH, Epistle twenty seven in their vessel and garment on the plane of physical space. This is the aspect of the nefesh bound to his body. And all his disciples receive nothing but a radiation from these attributes, and a ray [from them] radiating beyond this vessel by means of his holy utterances and thoughts. That is why our sages, of blessed memory, said that a person cannot comprehend his master. . . But after his passing, because of the separation of the aspect of nefesh, which remains in the grave from the aspect of ruach, which is in the Garden of Eden, —which are these three attributes,— therefore whoever is near to him is able to receive a part from the aspect of his ruach which is in the Garden of Eden, because it is no (longer) within a vessel, nor on the plane of physical space. Thus is known the saying of our sages, of blessed memory, with reference to our father Jacob, peace be to him, that “The Garden of Eden entered with him.” Likewise it is stated in the book Assarah Maamarot that the atmosphere of the Garden of Eden spreads itself around every person, and in this atmosphere are recorded all his good thoughts and utterings of Torah and Divine worship; (and likewise to the contrary, Heaven forbid: they are recorded in the atmosphere of the Gehenna, which spreads itself around every person). Thus it is very easy for his disciples to receive their part of the essential aspects of their master’s ruach, i.e. his faith, his awe and his love 81 | Chayenu: Vayeira, 5773 ֶׁ ש ׁ ְלי ו ְּלב ּו ש ָּל ֶהם ִ ְתו ְך ּכ ֹ ּב ׁ ְ קום ַּג ,ש ִמי ֹ ְחינַת ָמ ִ ּבִב ׁ ש ַה ְּק ׁ ֶפ ֶׁ ,ּפו ֹ שו ָּרה ּבְגו ֶ ְחינַת נ ִ ש ִהיא ּב ְוכָל ַּת ְל ִמידָיו ְלים ַרק ֶה ָא ַרת ִמדֹּות ֵא ּל ּו ִ ֵאינָם ְמ ַק ּב ְלי זֶה ִ ַה ֵּמ ִאיר חוּץ ִלכ,ְוזִיוָן ׁ ְ ִבוָּריו ו ַּמ ְח ׁ ִ ש ֹבו ָתיו ַה ְּק ֹדו ּ יְדֵי ּד-ַעל ,שים ְרכָה ָ לב-ָם ִ ְרונ ֹ ִזכ-ּו ְָלכֵן ָא ְמר ּו ַר ּבֹו ֵתינו ֶׁ .‘ַּעת ַר ּבֹו וְכו ַ עו ֵמד ַעל ּד ֹ ש ֵאין ָאדָם ,תו ֹ ֲאבָל ְל ַא ַחר ְּפ ִט ָיר ׁ ֶ ְל ִפי ש ִּמ ְת ָּפ ְרדִים ׁ ְ ש ִּנ ֶׁ ש ׁ ֶפ ַקבֶר ֶּ ש ֲא ָרה ּב ֶ ְחינַת ַה ּנ ִ ּב ׁ ֶ ְחינַת ָהרו ַּח ,ש ְּבגַן ֵעדֶן ִ ִמ ּב ׁ ֹשל ׁ ָ ש ֵהן ֶׁ ,ּש ִמדֹּות ַה ָּללו ְ ָכול ּכָל ַה ָּק ֹרוב ֵא ָליו ֹ ְל ִפיכָך י ּחו ֹ ְחינַת רו ִ ְל ַק ּבֵל ֵח ֶלק ִמ ּב ֶׁ ,ש ְּבגַן ֵעדֶן ְ ְלי ִ ְתוך ּכ ֹ ְאינ ָּה ּב ֵ הו ִאיל ו ֹ ׁ ְ קום ַּג ,ש ִמי ֹ ְחינַת ָמ ִ ְולֹא ּבִב ְרכָה ָלב-ָם ִ ְרונ ֹ ִזכ-ַּּכנֹּודָע ַמ ֲא ַמר ַר ּבֹו ֵתינו ׁ ָ ּ ה-יו לום ֹש ַ ַעקֹב ָא ִבינ ּו ָע ָל ֲ ַעל י ֶׁ ,ש ִּנ ְכנַס ִע ּמֹו ּגַן ֵעדֶן ,ְס ֶפר ֲע ָש ָׂרה ַמ ֲא ָמ ֹרות ֵ ָתב ּב ַ ְוכֵן ּכ ֶׁ ש ֲאוִיר ּגַן ֵעדֶן ׁ ֵ ּ ִמ ְת ַּפ ,שט ְס ִביב ּכָל ָאדָם ׁ ָ ְונ ְִר ַאוִיר זֶה ֲ ש ִמים ּב ׁ ְ ּכָל ַמ ְח ּ בו ָתיו וְד ִבו ָּריו ַה ּטֹו ִבים ֹש ּ ּב ‘בודַת ה ֹ ַע ֲ ַתֹו ָרה ו ְ ׁ ָ יפך ַחס ְו לום ֹש ֶ ) ְוכֵן ְל ֵה ׁ ֵ ּ ַאוִיר ַה ִּמ ְת ַּפ ׁ ָ נ ְִר ֵיה ּנֹם ִ שט ִמ ּג ֲ ש ִמים ּב .(ְס ִביב ּכָל ָאדָם ְ ִה ְל ּכ ֵ נ,ָך ,ָקל ְמאֹד ְל ַת ְל ִמידָיו ְל ַק ּבֵל ֶח ְל ָקם ,ְחינַת רו ַּח ַר ָּבם ָה ַע ְצ ִמ ּיִית ִ ִמ ּב ֶׁ ָתו ֹ ְא ֲהב ַ תו ו ֹ ָתו ְוי ְִר ָא ֹ ש ֵהם ֱאמ ּונ IGERES HAKODESH, Epistle twenty seven wherewith he served the Lord, and not merely a ray thereof which radiates beyond the vessel. For the essential aspect of his ruach is raised, elevation upon elevation, to become absorbed in his neshamah which is in the upper Garden of Eden, in the supreme worlds. Now it is known that every sacred thing is never entirely and totally uprooted from its original place and level, even after it has reached the highest point. Thus it is this original aspect, remaining below, in the lower Garden of Eden, in its original place and level, which extends itself among his disciples; each one according to the level of his bond and closeness to him (the tzadik) during his lifetime and after his death out of a magnanimous love. For the flow of anything spiritual is but by means of a magnanimous love. Thus it is stated in the sacred Zohar that the spirit of the willingness of the heart (re’uta deliba) elicits a spirit from above; thus only when he will prepare himself towards his G-d with a great preparation and immense effort to receive these attributes in the way that his master taught him, and as the saying of our sages, of blessed memory: “If you have labored and (claim to have) found —believe it”. Tanya: Wednesday ׁ ֶ ֲא ,‘ָהם ֶאת ה ֶ שר ָע ַבד ּב ִלבַד ְ ְולֹא זִיוָם ּב ,ְלי ִ ַה ֵּמ ִאיר חוּץ ַל ּכ ׁ ֶ ְל ִפי ּחו ָה ַע ְצ ִמית ֹ ְחינַת רו ִ ש ּב ,ְעי ּלוּי ַא ַחר ִעי ּלוּי ִ ִמ ְת ַע ָּלה ּב ׁ ְ ְִחינַת נ תו ֹ ש ָמ ִ ָלל ּבִב ֵ ְל ִה ּכ ֶׁ ש ְּבגַן ֵעדֶן ָה ֶע ְל ֹיון ֶׁ ,מות ָה ֶע ְל ֹיונִים ֹ ָעו ָל ֹ ש ּב ׁ ָ ּ ִקדו ׁ ֶ ש ּכָל ּדָבָר ׁ ֶ ,ְנודָע ּשה ְ ש ּב ֹו ַמ ֵרי ִמכֹּל ָוכֹל ְ ֶע ָקר ְלג ְ ינו נ ֹ ֵא ,ָתו ָה ִראשֹׁונָה ֹ ְרג ֵ מו ו ַּמד ֹ קו ֹ ִמ ְּמ ׁ ֶ ּגַם ְל ַא ַחר .ִת ַע ָּלה ְל ַמ ְע ָלה ְל ַמ ְע ָלה ְ ש ּנ ְחינָה ֹזו ָה ִראשֹׁונָה ִ וּב ׁ ְ ש ִּנ ֶׁ ש ֲא ָרה ְל ַמ ָּטה ְּבגַן ֵעדֶן ַה ַּת ְח ּתֹון ,ָתו ָה ִראשֹׁונָה ֹ ְרג ֵ מו ו ַּמד ֹ קו ֹ ִמ ְ ּב ׁ ֶ ּ ִהיא ַה ִּמ ְת ַּפ ,ְת ְל ִמידָיו ַ ש ֶטת ּב ׁ ְ ּ ְחינַת ִה ְת ַק ּתו ֹ שרו ִ ְפי ּב ִ ּכָל ֶא ָחד ּכ ָתו ֵא ָליו ֹ ְק ְרב ִו תו ֹ ְמו ֹ ְח ּיָיו וּב ַ ּב ,ְא ֲהבָה ַר ּבָה ַ ּב ׁ ָ ַה ְמ,ִּכי ,שכַת ּכָל רו ֲּחנִיּוּת ,יְדֵי ַא ֲהבָה ַר ּבָה-ֵאינ ָּה ֶא ָּלא ַעל ׁ דו ׁ ֶ ְמו ש ֹ ש ּכָתוּב ַּבזּ ַֹהר ַה ָּק ֹ ּכ ְל ּבָא ִ ִרעו ָּתא ּד ְ ּדְרו ַּח ּד ְש ׁ ִ ַא ְמ ,ילא ָ יך רו ַּח ִמ ְּל ֵע ַרק ִאם י ִּכֹון ִל ְק ַראת ֱאל ָֹהיו ,ִיעה ֲעצו ָּמה ָ ַה ָכנָה ַר ּבָה וִיג ֲ ּב ׁ ֹשל ׁ ָ ְל ַק ּבֵל ,ּש ִמדֹּות ַה ָּללו ְ ׁ ֶ ֶרך ,הו ָרה ּו ַר ּבֹו ֹש ֶ ּכְד :ְרכָה ָ לב-ָם ִ ְרונ ֹ ִזכ-ְּמ ֲא ַמר ַר ּבֹו ֵתינו ַ ּוכ את ָ ַע ָּת ו ָּמ ָצ ְ ” ָיג .“– ַּת ֲא ִמין October 28 - November 3, 2012 | 82 Tanya: Thursday IGERES HAKODESH, Epistle twenty seven Thursday, 16 Cheshvan ט"ז חשון,יום חמישי There is an energy-flow achieved by the Tzaddik’s soul arriving on High – from the accumulative of all his holy achievements in this world – that radiates to his disciples in this world (in an abstruse way). Now, there is yet another type of illumination (from a tzaddik) to his disciples. However, it does not vest itself truly in their mind—as is the case with the first one, but radiates over them, from above. It stems from the ascent of his ruach and his neshamah to the source from which it was hewn, that is to the “orchard of the holy apples” (chakal tapuchin kadishin). (This ascent) effects a union there (yichud) by means of the elevation of the “feminine waters” (an idiom for an arousal initiated here below) of all his doings, his Torah, and the Divine Service in which he engaged all the days of his life. And in the chakal tapuchin kadishin are implanted exceedingly sublime lights corresponding to the nether ones, i.e. his Torah and worship. The illumination of these supernal lights radiates over all his disciples who became servants of the Lord through his Torah and worship. And this illumination, which is over them from above, instills in their heart thoughts of repentance and good deeds. And all the good deeds born from this illumination radiating from the lights implanted in the above mentioned orchard are called “successive generations of offshoots.” But this illumination is greatly latent and concealed, just like the sun radiating to the stars from below the earth. 83 | Chayenu: Vayeira, 5773 ׁ ֵי,ְה ּנֵה ְחינַת ֶה ָא ָרה ִ עוד ּב ֹ ש ִו ,ְל ַת ְל ִמידָיו ׁ ֶ ש ֵאינ ָּה ִמ ְת ַל ֶּב ׁ ֶ ַרק שת ׁ מו ָחם ַמ ָּמ ,ש ּכ ִָראשֹׁונָה ֹ ְתו ְך ֹ ּב ,יהם ִמ ְּל ַמ ְע ָלה ֶ ַרק ְמ ִא ָירה ֲע ֵל ׁ ְ ִּחו ְונ תו ֹ ש ָמ ֹ ְהיא ֵמ ֲע ִל ּיַית רו ִו ,ּקור ח ּו ְּצבו ֹ ְל ָמ ׁ ִ “ח ַקל ַּת ּפו ִּחין ַק ּדִי ,“שין ֲ ְהיְינ ּו ַל ַ ּד ׁ ָ ַע ָש ׂה ,שם יִחוּד ֲ יְדֵי זֶה נ-ְעל ַו “”מיִין נו ְּק ִבין ַ יְדֵי ַה ֲע ָל ַאת-ַעל ָתו ֹ בוד ֹ ַע ֲ תו ו ֹ ְתו ָר ֹ ִמ ּכָל ַמ ֲע ָש ׂיו ו ׁ ֶ ֲא ,ְמי ַח ּיָיו ֵ שר ָעבַד ּכָל י ׁ ִ ַ“ח ַקל ַּת ּפו ִּחין ַק ּדִי “שין ֲ ְונִז ְְרע ּו ּב ,או ֹרות ֶע ְל ֹיונִים ְמאֹד ֹ ,ְלעו ַּּמת ַּת ְח ּתֹונִים ׁ ֶ ֲא .ָתו ֹ בוד ֹ ַע ֲ תו ו ֹ שר ֵהם ּתֹו ָר או ֹרות ֶע ְל ֹיונִים ֵא ּל ּו ְמ ִא ָירה ֹ ְה ָא ַרת ֶו ׁ ֶ ,ַעל ּכָל ַּת ְל ִמידָיו ‘עובְדֵי ה ֹ ַעש ׂ ּו ֲ ש ּנ .ָתו ֹ בוד ֹ ַע ֲ תו ו ֹ יְדֵי ּתֹו ָר-ַעל ׁ ֶ ְה ָא ָרה ֹזו ,יהם ִמ ְּל ַמ ְע ָלה ֶ ש ֲע ֵל ֶו ׁ ְל ּבָם ִה ְרהו ֵּרי ְּת שוּבָה ִ ֶסת ּב ֶ ַמ ְכנ ,טו ִבים ֹ ו ַּמ ֲע ִש ׂים טו ִבים ֹ ְוכָל ַה ַּמ ֲע ִש ׂים ַהנֹּו ָלדִים ֵמ ֶה ָא ָרה ֹזו ֶׁ או ֹרות ַה ּזְרו ִּעים ֹ ש ְּמ ִא ָירה ֵמ ּ ַשדֶה ַה ִּנז ְכָר ְל ֵעיל ָׂ ּ ּב .“ִק ָרא ” ּגִדּ ו ֵּלי ּגִדּ ו ִּלין ְ– נ ,ָדול ֹ ְה ְס ֵּתר ּג ֶ ְה ְע ֵלם ו ֶ ְה ָא ָרה ֹזו ִהיא ּב ֶו ׁ ש ֶמ ׁ ֶ ְמו ש ֹ ּכ ,ָבים ִמ ַּת ַחת ָל ָא ֶרץ ִ ַה ֵּמ ִאיר ַל ּכֹוכ IGERES HAKODESH, Epistle twenty eight Tanya: Thursday-Friday Thus it is stated in the Zohar, *ֹהר ַ יתא ַּב ּז ָ ְא ִ ִּכד ׁ ָ ּ ה-יו ׁ ֶ ַֹעל מ in reference to Moses our teacher, peace to him, ,לום ֹש ַ שה ַר ּבֵינ ּו ָע ָל ֶׁ that after his passing תו ֹ ש ַא ַחר ְּפ ִט ָיר ׁ ֶ ּ ִמ ְת ַּפ his illumination extends in every generation ָרא ָ ָרא וְד ָ תו ְּבכָל ּד ֹ ש ֶטת ֶה ָא ָר ׁ ָ ְשים ִר ּבֹוא נ ׁ ִּ ש ׁ ִ ְל to the sixty myriad souls, ,מות ֹ ש ׁ ש ֶמ ׁ ֶ ְמו just like the sun radiating ש ַה ֵּמ ִאיר ִמ ַּת ַחת ָל ָא ֶרץ ֹ ּכ ׁ ִּ ש ׁ ִ ְל to the sixty myriad stars from below the earth.” :ָבים ִ שים ִר ּבֹוא ּכֹוכ י"ז חשון,יום שישי Friday, 17 Cheshvan Overview of Epistle 28 The parallel between the passing of Tzaddikim (saintly Jews) and the Mitzvah of Parah Adumah (Red Heifer); both of them having the capacity to atone and cleanse the effect of willful sin, (which is a far greater transformation than other atonement, e.g. sacrifices).** XXVIII. .כח (This letter) was written to his relative-by-marriage, the Rabbi, famous Gaon, G-dly and holy man of the Lord, “Lamp of Israel, pillar of the right hand, mighty hammer,” our master R. Levi Yitzchak, may his soul rest in Eden, head of the Bet Din of the holy community of Berdichev, to console him on the passing of his son,the pious rabbi, R. Meir, may his soul rest in Eden. ׁ ֶ ּ ַמה ,ָתב ִל ְמחו ָּּת ֹנו ַ ש ּכ ׁ דו ׁ ִאי,ָאון ַה ְמפו ְּר ָסם ,‘ש ה ֹ ֹקים ְק ִ ש ֱאל ֹ ָה ַרב ַה ּג ׁ ַּפ ִּטי,ְמנִי ,ש ֶה ָחזָק ָ ַע ּמוּד ַהי,נֵר ִי ְש ָׂר ֵאל ׁ ְ ִִצ ָחק נ ,תו ֵעדֶן ֹ ש ָמ ְ מו ֵרנ ּו ו ְַר ּבֵנ ּו ָה ַרב ֵלוִי י ֹ ׁ קו ֶד ,ִיטשֹׁוב ְ ַאר ּד ְ ש ּב ֹ ִק ִה ַּלת ְ ּדִין ּד-ַאב ּבֵית ,ְנו ָה ַרב ֶה ָח ִסיד ֹ מו ַעל ְּפ ִט ַירת ּב ֹ ַח ֲ ְלנ ׁ ְ ִמו ֵרנ ּו ו ְַר ּבֵנ ּו ָה ַרב ֵמ ִאיר נ :תו ֵעדֶן ֹ ש ָמ ֹ Why was the section of Miriam adjoined to the section of the (red) heifer? To teach you that just as the heifer atones (so do the righteous)” Now it needs to be understood why it was adjoined precisely to the “red heifer” (which was prepared outside the three camps; it is just that the Torah calls it a sin-offering), [The manuscript reads: which was prepared outside. ׁ ַ ִס ְמכָה ָּפ ָר שת ִמ ְריָם ְ מה נ ָּ ”ל ָ ׁ ַ ְל ָפ ָר ,שת ָּפ ָרה .“‘ַּפ ֶרת וְכו ֶּ ַמה ָּפ ָרה ְמכ:לו ַמר ְל ָך ֹ ְ ,ְצ ִריך ְל ָה ִבין ָו ְקא ְל ָפ ָרה ֲאדו ָּּמה ָ ִס ְמכָה ַּדו ְ ָל ָּמה נ ׁ ֹשל ׁ ָ ַע ֶש ׂה חוּץ ְל ,ש ַמ ֲח ֹנות ֲ )ה ּנ ַ ּ ְח ָּטאת ָק ְרי ***(ֵיה ַר ֲח ָמנָא ַ ֶא ָּלא ּד .‘ַע ֶש ׂה ּבַחוּץ ֲ ַ’ה ּנ:] ִּבכ ְַתב יָד ַה ֹנו ְס ָחא From the words “the three” untill the end of sentence, ׁ ָ ”ל “”ר ֲח ָמנָא ַ שלֹשׁ“ ַעד ֵּתיבַת ְ ו ִּמן ֵּתיבַת [ֵל ָיתא ִּבכ ְַתב יָד ׁ ַ ִס ְמכָה ְל ָפ ָר ְ ְולֹא נ and it was not adjoined to the section of the sin-offering שת ַח ָּטאת is not found in the manuscript] :* תוקן ע"פ "הערות ותיקונים בדרך אפשר"; ושם . ב, וראה ג"כ שם רטז. א,לע"ע מצאתי כל הענין בזח"ג רעג א( מצאתי רק חלק מהמבואר, קלח, ת"ע. א,ובתיקונים )תס"ט קיב ." ונשתרבב לו ממש"כ בתניא פמ"ד "בתיקונים, ואולי טעות המעתיק הוא באגה"ק** Note: This letter discusses the various levels of G-dliness, on quite a Kabalistic level, requiring in-depth elaboration, beyond the scope of this overview. ."*** תוקן ע"פ "הערות ותיקונים בדרך אפשר October 28 - November 3, 2012 | 84 Tanya: Friday IGERES HAKODESH, Epistle twenty eight that was prepared within, on the altar —(and as such effects) actual atonement. However, it is known from the sacred Zohar, and from R. Isaac Luria, of blessed memory, that the mystical principle of the sacrifices brought on the altar (is that) they are an aspect of the elevation of “feminine waters”: from the animal soul, which is in (the class of) nogah, to their root and source, i.e. the forms of the four Animals of the Celestial Chariot bearing the Throne: the Face of the Ox, and the Face of the Eagle . . ., Thereby the “male waters” are elicited and descend from the aspect of the “Man upon the Throne,” referred to as “king” (malka), and “miniature faces” (z’eyr anpin). As for the burning of the red heifer, however, by throwing in the cedarwood, and the hyssop . . ., and the placing of running waters into the ashes, this is referred to as the sanctification (kidush) of the purifying waters in the Mishnah. This is the aspect of Supernal Holiness, referred to as “The dew of Bdellium”, as mentioned in the sacred Zohar, the aspect of the supreme chochmah and the “mocha setima’ah” of “arich anpin”. Of it (this level) is said in many places in the sacred Zohar that “through chochmah they are refined” and “darkness is converted to light”. This referres to the world of tikun which is refined and rectified by means of the “mocha setima’ah” of “arich anpin” from the world of tohu and the breaking of the vessels 85 | Chayenu: Vayeira, 5773 ּ ַבֵי ַה ִּמז ּ ִפנִים ַעל ּג ֵח ַ ְב ְ ַע ֶש ׂה ּב ֲ ַה ּנ .ַׁפ ָרה ַמ ָּמש ָּ – ּכ ׁ דו ש ֹ ֹנודָע ִמזּ ַֹהר ַה ָּק,ָא ְמנָם ָו ,ְה ֲא ִריזַ“ל ׁ ֶ ָנות ּ ַבֵי ַה ִּמז ּ ש ַעל ּג ;ֵח ַ ְב ֹ סוד ַה ָּק ְר ּב ֹ “”מיִין נו ְּק ִבין ַ ְחינַת ַה ֲע ָל ַאת ִ ֵהן ּב ׁ ֶ ֶה ִמית ׁ ֶפ ְנוג ַּה ֹ ש ּב ֱ ש ַה ּב ֶ ִמ ּנ ׁ ָ ש ְר ׁ ָ ֶאל קו ָרן ֹ שן ו ְּמ ׁ ֶ ינות ד‘ ַחיֹּות ַמ ְר ּכָבָה ֶּ ש ּב ֹ ְח ִ – ֵהן ּב :אות ֶאת ַה ִּכ ֵּסא ֹ ׂ ַהנֹּו ְש ׁ ֶ ְֶּפנֵי שֹׁור ו ְּפנֵי נ ,‘ּשר וְכו יְדֵי זֶה-ְעל ַו ׁ ָ ִמ “ְרין ִ ”מיִין דוּכ ַ ְיו ְרדִים ֹ שכִים ו ְנ ׁ ֶ “”אדָם ,ש ַעל ַה ִּכ ֵּסא ָ ְחינַת ִ ִמ ּב ׁ ֵ ִק ָרא ְּב שם ְ ַה ּנ .“ְפין ִּ ְעיר ַאנ ֵ ”מ ְל ּכָא“ וּ“ז ַ , ִּב ְש ֵׂר ַפת ַה ָּפ ָרה ֲאדו ָּּמה,ָאכֵן ׁ ְ ְידֵי ַה-ִה ּנֵה ַעל ‘ְּא ֹזוב וְכו ֵ ש ָלכַת ֵעץ ֶאֶרז ו ְתינַת ַמיִם ַח ּיִים ֶאל ָה ֵא ֶפר ִ ּונ ׁ ֵ ִק ָרא ְּב שם ְ– נ ׁ ”קידּ ּו “ש ֵמי ַח ָּטאת ִ ׁ ְ ַמ ,שנָה ִּ ּב ׁ ֹד ,“ש ָה ֶע ְל ֹיון ֶ ְחינַת ”ק ִ ְהיא ּב ִו ׁ ֵ ִק ָרא ְּב ,“ְדו ְל ָחא ֹ ”ט ָּלא ּדִב ַ שם ְ ַה ּנ ׁ ֶ ְמו ,ׁדוש ֹ ש ּכָתוּב ַּבזּ ַֹהר ַה ָּק ֹ ּכ ֶׁ “ְמה ִעי ָּל ָאה ָ ”חכ ָ ְחינַת ִ ש ִהיא ּב ְ ,“ְפין ִּ ַ“א ִריך ַאנ ֲ ימ ָאה“ ּד ָ ּ“מו ָחא ְס ִת ֹ ו ית ַמר ְ ַע ָל ּה ִא ֲו ֵ ּבְד ּוכ :ׁדוש ֹ ְתי טוּבָא ַּבזּ ַֹהר ַה ָּק ּ ,“ָּרירו ִ ְמה ִא ְת ּב ָ ְחכ ָ ”ב ,“ְהו ָרא ֹ ְ”א ְת ַה ְּפכָא ֲחשֹׁוכָא ִלנ ִ ו ּ עו ָלם ַה ִּת ,יקוּן ֹ ְהיְינ ּו ַ ּד ֶׁ ִת ַּת ֵּקן ְ ָרר ְונ ֵ ִת ּב ְ ש ּנ “ימ ָאה ָ ”מו ָחא ְס ִת ֹ יְדֵי-ַעל ְ ,“ְפין ִּ ַ“א ִריך ַאנ ֲ ּד ׁ ְ עו ָלם ַהתֹּה ּו ּו ,ֵלים ִ ש ִב ַירת ַה ּכ ֹ ֵמ IGERES HAKODESH, Epistle twenty eight that fell into Beriah, Yetzirah and Asiyah. . ., as is known. That is why (the red heifer) purifies from the defilement by a corpse, even though such is the highest degree of impurity, and much lower than nogah. Shabbos, 18 Cheshvan Tanya: Friday-Shabbos ֶׁ ,‘ּע ִש ׂ ּיָה וְכו-ה ֲ ְצ ָיר ִ י-יאה ָ ְר ִ ָפל ּו ּבִב ְ ש ּנ .ַּכנֹּודָע ו ְָלזֹאת ,– ְמ ַט ֶה ֶרת טו ְּמ ַאת ַה ֵּמת ׁ ֶ ַאף ,‘ּבות וְכו ֹ שהוּא ֲא ִבי ֲא :ו ְּל ַמ ָּטה ַמ ָּטה ִמנֹּוג ַּה י"ח חשון,שבת קודש The passing of Tzaddikim (saintly Jews) has the capacity to atone and cleanse the effect of willful sin, (which is a far greater transformation than other atonement, e.g. sacrifices). Now, it is known that abba draws from the eighth mazal. . ., the tuft of notzer chesed. Notzer is (composed of the same) letters (as) ratzon. It is the “Eis ratzon” (time of Divine favor) that becomes revealed and radiates in a manifest way, from above downwards, at the time of the passing of tzadikim of stature who serve the Lord out of love, surrendering their soul to the Lord during their life-time every evening and morning when reading the Shema. For thereby they elevate the “mayin nukvin” to abba and imma, during the recitation of Shema as known. (The same applies to (their) study of the Torah which derives from chochmah.) Thus, thereby were elicited and descended the aspects of the “mayin duchrin” from the tuft of notzer chesed; and they, indeed, radiate in a manifest way at the time of their passing. For as known, all the effort of man, which his soul toiled during his life-time, ,ַעת זֹאת ַ מוּד,ְה ּנֵה ִו ׁ ְ ּ ְ“א ּבָא“ ֹיונֵק ִמ ַּמ ּזַל ַה ש ִמינִי כוּ‘ הוּא ַ ּד ּ ִּת ,“”נו ֵצר ֶח ֶסד ֹ יקוּן ,“צון ֹ ”ר ָ או ִתיֹּות ֹ “”נו ֵצר ֹ צון ֹ ְהיא ֵעת ָר ִו ְחינַת ּגִי ּלוּי ִ ַה ִּמ ְת ַּג ֶּלה ו ֵּמ ִאיר ּבִב ,ִמ ְּל ַמ ְע ָלה ְל ַמ ָּטה ,ִיקי ֶע ְל ֹיון ֵ ְעת ְּפ ִט ַירת ַצ ּד ֵ ּב ,ְא ֲהבָה ַ עובְדֵי ה‘ ּב ֹ ׁ ָ ַפ ֵיהם ֶ ְח ּי ַ שם ַלה‘ ּב ְ ִמ ִס ַירת נ ְ ּב ׁ ְ -יאת ׁ ַ ַע ְר ִבית ְו ,ש ַמע ַ ִק ִר ְ ש ֲח ִרית ּב ֶׁ יְדֵי זֶה-ש ַעל “”מיִין נו ְּק ִבין ַ ָהי ּו ַמ ֲע ִלים ׁ ְ -יאת ,ש ַמע ַ ִק ִר ְ ימא“ ּב ָּ ְ“א ֵ “א ּבָא“ ו ַ ְל .ַּכ ּיָדו ַּע ְת ְלמוּד ּתֹו ָרה ַ ) ְוכֵן ּב ,(ָפ ָקא ְ ְמה נ ָ ְמ ָחכ ֵ ּד ׁ ָ ִמ ְיו ְרדִים ֹ שכִים ו ְ ְידֵי זֶה ָהי ּו נ-ְעל ַו “”מיִין ד ּוכ ְִרין ַ ְחינַת ִ ּב ּ ִמ ִּת ,“ְנו ֵצר ֶח ֶסד ֹ יקוּן ”ו ְחינַת ּגִי ּלוּי ִ ְהם ֵהם ַה ְּמ ִא ִירים ּבִב ֵו ,ִפ ִט ָיר ָתם ְ ּב ׁ ֶ – ַּכנֹּודָע ש ּכָל ֲע ַמל ָה ָאדָם ֶׁ ְח ּיָיו ַ ַפשֹׁו ּב ְ ש ָע ְמ ָלה נ October 28 - November 3, 2012 | 86 Tanya: Shabbos IGERES HAKODESH, Epistle twenty eight is above in a hidden and concealed state. It becomes revealed and radiates in a manifest way from above downwards at the time of his passing. Now, by the manifestation of the illumination of the tuft of notzer chesed at the time of their passing, radiates the “chesed of the Lord from world to world, over those who fear Him”, and “effects salvations in the midst of the earth” to atone for the sin of the generation, even for the deliberate sins which are of the three impure kelipot which are inferior to nogah. For the mazal of notzer is of the mocha setimah of arich anpin, the source of the extractions (birurim). Thus the darkness of the shevirat hakelim is converted into the light of the world of tikun. This is not the case, though, with the sacrifices that are upon the altar. They atone only for inadvertent sins which come about because of the strengthening of the animal soul which is of nogah, as mentioned in Likutei Torah, section of Vayikra. That is why (the section of Miriam) was adjoined expressly to the section of the heifer: “just as the heifer . . .” Indeed, in the Yalkut, section of Shemini, the version is “the waters of purification . . .” ְל ַמ ְע ָלה ,ְה ְס ֵּתר ֶ ְחינַת ֶה ְע ֵלם ו ִ ּבִב ִמ ְת ַּג ֶּלה ו ֵּמ ִאיר ְחינַת ּגִי ּלוּי ִמ ְּל ַמ ְע ָלה ְל ַמ ָּטה ִ ּבִב .תו ֹ ְעת ְּפ ִט ָיר ֵ ּב יְדֵי ּגִי ּלוּי- ַעל,ְה ּנֵה ִו ּ “”נו ֵצר ֶח ֶסד ֹ ֶה ָא ַרת ִּתיקוּן ִפ ִט ָיר ָתן ְ ּב עו ָלם ֹ *ְעד ַ עו ָלם ו ֹ ”ח ֶסד ה‘ ֵמ ֶ ֵמ ִאיר ,“ַעל י ְֵר ָאיו ׁ ּ“פֹו ֵעל ְי ּ ו ,“ְק ֶרב ָה ָא ֶרץ ֶ ּעות ּב ֹ שו ,ַפר ַעל ֲעֹון ַהדֹּור ֵּ ְלכ ְדו ֹנות ֹ ַאף ּגַם ַעל ַה ּז ֶׁ אות ֹ ש ֵהן ִמג‘ ְק ִל ּיפֹות ַה ְּט ֵמ ֶׁ ,ש ְּל ַמ ָּטה ִמנֹּוג ַּה ׁ ֶ ְל ִפי “ְ“נו ֵצר ֹ ש ַּמ ּזָל ּד ְ ּ ִמ “ְפין ִּ ַ“א ִריך ַאנ ֲ ימ ָאה“ ּד ָ “מֹו ָחא ְס ִת ,קור ַה ּבֵירו ִּרים ֹ ְמ ׁ ְ ְא ְת ַה ְּפכָא ֲחשֹׁוכָא ִּד ּ ֵלים ִ ש ִב ַירת ַהכ ִו ּ ּ .ְעו ָלם ַה ִתיקוּן ֹ ְהו ָרא ּד ֹ ִלנ ׁ ֶ ּ ַמ ּכֵן-ש ֵאין-ה ׁ ֶ ָנות ּ ַבֵי ַה ִּמז ּ ש ַעל ּג ,ֵח ַ ְב ֹ ַק ְר ּב ָּ ּב ׁ ְ ּ ַפ ִרים ֶא ָּלא ַעל ַה ֶׁ ,ָגות ֹ שג ְּ ש ֵאינָן ְמכ ֶׁ ש ֵהן ׁ ֶפ ּ ֵמ ִה ְת ּג ֶה ִמית ֱ ש ַה ּב ֶ ַבְרוּת נ ֶׁ ,ש ִּמנֹּוג ַּה ׁ ֶ ְמו “ְ“ל ּקו ֵּטי ּתֹו ָרה ִ ש ּכָתוּב ּב ֹ ּכ ׁ ַ ָּפ ָר .ִק ָרא ְ שת ַו ּי ִס ְמכָה ְ ו ְָלכֵן נ ׁ ַ ְל ָפ ָר ְקא ָ שת ָּפ ָרה ַּדו .“‘ּ”מה ָּפ ָרה וְכו ַ ׁ ׁ ּ ו ְּבי ְַלקוּט ָפ ָר ַשת ְש ִמינִי :“‘ּ”מי ַח ָּטאת וְכו ֵ ִיר ָסא ְ ַהג ."* תוקן ע"פ "הערות ותיקונים בדרך אפשר 87 | Chayenu: Vayeira, 5773
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